- Merungkai syubhat akidah: Buku ini membatalkan syubhat dan kekeliruan golongan penyembah kubur, dan sebahagian pengikut tarekat sesat secara terperinci yang mengamalkan budaya meminta doa daripada orang mati ketika berada dalam kesusahan dan keperluan.
- Menghimpunkan fatwa ulama: Praktik meminta doa daripada orang mati ini tidak wujud pada zaman awal umat Islam, ketika era kehidupan Nabi SAW dan para sahabat. Ia hanya muncul selepas berlalunya generasi terbaik ini, dan para ulama mengingkarinya, dalam rangka memelihara sunnah, melindungi kesucian tauhid, serta menutup jalan-jalan yang membawa kepada syirik dan kerosakan.
- Sandaran dalil yang kukuh: Karya ini mengembalikan perbahasan kepada asas utamanya dengan bersandarkan al-Qurʾān, al-Sunnah, dan pandangan para imam muktabar, jauh daripada unsur retorik dan sentimen emosi.
Meminta Doa daripada Orang Mati
RM32.00
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| Weight | 0.45 kg |
|---|---|
| Dimensions | 15 × 1 × 22.5 cm |
| Author | |
| Binding | Paperback |
| ISBN | 9789672910671 |
| Pages | 246 |
| Publisher | Karya PiS Sdn Bhd |
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Until September 11, 2001 few Westerners had ever heard of “Wahhabism.” Now most of us recognize the word as describing an austere and puritanical type of Islam, mentioned frequently in connection with Osama bin Laden and Saudi Arabia and often named as the inspiration behind the 9/11 terror attacks. The word “Wahhabi” stems from the name of the founder of this system of thought, Muhammad Ibn Abd al-Wahhab (1702-1791), companion and religious adviser to Muhammad Ibn Saud, founder of the House of Saud. In this book Natana DeLong-Bas offers an in-depth study of the written works of al-Wahhab. She focuses on four areas: theology, legal theory, proselytizing through education and jihad, and law on women. Through a close reading of al-Wahhab’s texts she demonstrates that many aspects of 20th- and 21st-century Wahhabi extremism do not have their origins in his writings. Examples of this extremism include the emphasis on jihad, martyrdom and militancy, and misogyny. The strict division of the world into dar al-Islam and dar al-kufr, according to which only Wahhabi adherents are considered to be true Muslims and all others are non-Muslims who must be fought, is entirely absent from al-Wahhab’s work. Instead, argues DeLong-Bas, all of these themes were only added to Wahhabi teachings in the 19th century following armed engagement with the Ottoman Empire. DeLong-Bas’s study fills an enormous gap in the literature about Wahhabism by returning to the original writings of the founder of the movement. She debunks the common journalistic portrayal of Muhammad Ibn Abd al-Wahhab as an illiterate, rural bumpkin with no scholarly formation. Her revisionist reading of al-Wahhab’s thought will be controversial but impossible to ignore. The book will be essential reading for students and scholars of Islam as well as for those interested in the background of this dangerous modern ideology.
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